deserue it by our good workes no not by our faith but by reward is meant a frée gift or a gift due by couenant or promise For there is a double reward Due or vndue and frée the first properly the second improperly so called That which is due by order of iustice for the dignity of the worke is properly a debt or due Reward That also is so called which is due by fauour and by promise To our good workes is eternall life as a reward due not the first but the second way For God hath made himselfe our debter not by receiuing from vs but by promising to vs. So that if you take debt or reward properly we affirme that nothing is due to our best works for there are foure things necessary to make a worke meritorious in the first acception of debt First that the grace whereby we do it be our owne for if we receiue it from another it is against reason that he that giues should thereby be indebted to giue more 1. Cor. 4.7 But wee haue no grace but we haue receiued it Secondly it must not be due or duty to performe it for that is contrary to merit but all that we are able to doe if it were more is due in regard of Creation and Redemption Luk. 17.10 Thirdly it must be profitable to him to whom it is done But God is not benefited by vs. Psal 16.2 50.11.12 13. Rom. 8.18 Fourthly it must be proportionable to the reward but so are not our best workes Therefore it is well called of the Apostle A free gift of God Rom. 6.23 This further remember that we teach good workes to be necessary to saluation but not as causes thereof but as the way thereto as Bernard said Q. What is eternall life Ans Eternall life is that glorious and most happy estate Mat. 25.46 Ioh. 17.22.23.24 Rom. 2.10 1. Cor. 2.9 Ioh. 10.28 Heb. 13.14 1. Ioh. 2.25 in which the soules of the elect are in heauen after this life and in which their bodies and soules shall bee at the day of iudgement the contrary whereof is eternall death Q What is eternall death Ans Eternall death is the most horrible condition in which the Reprobate shall be for euer in Hell Luk. 16.22.23 Mat. 25.41 2. Tess 1.4 with the Diuell and his Angels in their soules presently after their bodily death and in body and soule together in the day of Iudgement Expli There are thrée kindes of life First Naturall of the body in the vnion of body and soule Secondly Spirituall of the soule in the vnion of it with God and Christ Gal. 2.20 Eph. 2.17 whereby Christ is said to liue in vs. Thirdly Eternall of body soule whereby the elect liue and reigne for euermore in the kingdome of Heauen The first is common to the Reprobates with the Elect the other two are proper to the Elect. Eternall death is also thrée-fold First naturall of the body in the separation of body and soule called naturall not that it doth properly procéed from nature for it is the effect of sinne but because it is according to corrupt nature by the iustice of God Secondly spirituall in the separation of the soule from God whereby sinne liues and reignes in the wicked being said also to be dead in sinne Thirdly Eternall whereby body and soule shall be for euer separated from God and Christ and liue with the Diuell in eternall torments which kinde of life is called death because it were ten thousand times better not to liue at all in respect of themselues then in such endlesse easlesse and remedilesse misery For eternall life may be considered either in respect of the creature as it is and continueth by the power of the Creator so the wicked shal liue eternally in hell or in respect of the adiuncts of life or the affection which the creature shal haue toward the Creator and the fauour of God in Christ and so the Elect shall only liue for euer In a word the happinesse of the one estate and the misery of the other is such as no tongue is able to expresse no heart able to conceiue Al the glory and splendor of this life being scarce a shadow of the glory to be reuealed the first fruits whereof are in this life in the peace and ioy of a good conscience Rom. 14.17 which though it be vnspeakeable and as a Heauen vpon Earth yet is no more nor so much to that which shall be then a handfull of corne is to a field of a thousand acres 1. Ioh. 3.1.2 So also the torments which we can any wayes deuise to bee inflicted vpon man in this world being but a flea-biting to Hell and a sparke of that flame which the damned there shall endure and yet when wicked men féele the flashings of it in their consciences in the middest of all their worldly pleasures they are horribly confounded as in the example of Caine Saul Balthasar Iudas Pro. 18.14 and as Salomon signifies As there are but two Estates so but two places Heauen and Hell As for a third place called Purgatory neither doth the Scripture mention it neither can the Deuisers and first Founders of it the Papists tell what to make of it and therefore wee acknowledge it not Vse 1. Séeing such torments remaine for them in Hell which repent not of their sins vse all possible care that thou come not there Helpe thy selfe against sin and all damnable security in it by thinking of the torment following In regard of thy selfe it had béene better thou hadst neuer béene borne then to haue thy abiding with those vgly Fiends in that same euerlasting Fire and Brimstone Let not therefore the bitter pleasures of sinne deceiue thée Knowest thou not it will be bitternesse in the end The end of thy Drunkennesse Whooredome Lying Pride Sabaoth-breaking Negligence in the seruice of God Contempt of the Gospell c. will be more bitter then Worme-wood or Gall when the very Dregges of the Wine of the fierce wrath of God shall be powred out against thée for those thy sinnes Is sinne swéete But death is bitter remember it Thy sinne and the pleasure of it is short but the shame and torment following is without end and that in Hell where one minute of torment shall swallow vp the very memory of all fore-past pleasures Labour to thinke often of Hell it will bée some meanes to kéepe thée from thence c. Vse 2. Is life Eternall such a happinesse then liue godly 1. Tim. 4.8 Rom. 2.7 for that is the way to it It is our duty to liue godly though no reward were propounded but when our endeuours which yet are weake shall bee so beyond all proportion rewarded with such an eternall weight of glory how should it whet on our care and spurre vs forward to please such a God who is so rich to them which feare him How should it prouoke
Créed as to the Fountaine and Beginning Originall not Temporall of the Deity And this Creation is two-fold Simple viz. Aproducing of things out of Nothing negatiuely taken or in Respect viz. A producing of things out of matter prae-existent vndisposed So that these words Of Nothing signifie both order as if wee should say when there was nothing after whatsoeuer it was made and also a simple denying of the habitude and fitnesse of the materiall cause If any shall say as of old some Heathen that of Nothing Nothing is made wee may answere thus It is true of a Physicall and Naturall generation and working not true of a Diuine Creation Vse 1. The worke of the Creation is a manifest conuiction of the Athiest Rom. 1.20 Act. 14.17 the creatures being liuely representations glasses and witnesses of the infinite wisedome and power of God The greatnesse of the world sheweth his power The forme and beautifull disposition wherein one creature is subordinate to another his Wisedome In the vse his Goodnesse In the forme constant order his Truth is manifest The heauens declare his glory the firmament sheweth his handy-worke So doth the earth also which is full of his Goodnesse and the wide sea wherein are things créeping innumerable both small and great beasts Consider not onely Behemoth but the smallest Flye not onely the tall Cedars but the lowest Shrub and smallest hearhe or flower yea thine owne body the Epitome of all with Dauid Ps 139.14 and thou shalt finde that all these with one voyce proclaime and say It is Hee Psa 100.3 is it Hee which hath made vs Euen as the work argueth the workman so the creatures the Creator Dost thou say who saw God Thou Foole who euer saw the winde yet thou hearest the noise of it and féelest it So the Innisible God is manifest in his visible workes whom acknowledge least thou féele the stormy winde and tempest of his wrath Vse 2. Consider seriously the worke of the Creation that thou maist learne both the better to know God to celebrate his Goodnesse Wisedom Power There is not the least Fly but if the fashion nimble actiuity c. nor the most conteÌ„ptible hearb but if the colour the qualities c. might giue vs plentifull occasion of praises to our God the Creator Verely the negligence of the most part of Christians is this way most apparant feareful For God hath so made his meruailous workes that they ought to be had in remembrance which are sought out of them that loue them Psal 111.2.4 Yea whereas the Lord could haue made the world in an instant it pleased him to take sixe daies to finish the heauen the earth with all the host of theÌ„ to this end we may well suppose that we should take good notice of the same For this was the Saboath ordained that we might preserue the memory of the Creation praise the Lord though now a greater worke be added which is Redemption by the bloud of Iesus This hath béen the practise of the Saints Psal 26.7 Psal 8. 104. c. as may appeare in the example of Dauid Surely he is vnworthy of his creation and being which finds nothing in or out of himselfe whereby he may stirre vp his dulnesse to praise God Alasse for the most part we consider in the creatures nothing but that which serues for our backes and bellies whereas the right vse consisteth not only in the maintaing of life but also in teaching vs the invisible things of God If a cunning Painter should bring vs into his shop to behold his curious pictures beautifully set forth with much Art would he not be offended if we should not vouchsafe them the looking on nor commend his Art So perswade thy selfe whosoeuer thou art that readest these things that the mighty Creator is offended with thee when all his workes euen vnsensible creatures praise him if thou béeest dumbe how much more when they declare his glory if thou by thy wickednesse bringest dishonour to his name Q. The History of the Creation is set downe in the first of Genesis but I finde no mention there of the Creation of Angels what thinke you of that Ans I verily beleeue that both good and euill Angels were in those sixe dayes created of nothing all good at the first but changeable Spirituall substances of singular wisedome power nimblenesse Gen. 2. â—1 Col. 1.16 Psa 103.20 but the very day and time exactly of their creation I know not neither is it reuealed Q. What are the good Angels Ans They are all ministring Spirits sent forth to minister for their sakes which are heires to saluation Heb. 1.14 Q. What are the euill Angels Ans They are spirituall substances which being created good in the beginning stood not in the truth Iohn 8.44 Iude 6. but of their own will fell from their happinesse These wee call Diuels but of the number of them that fell and their sinne what certainly it was and of the exact time of their fall I professe ignorance Expl. The Angels are the most noble of all the creatures of whom many things are curiously enquired of their degrées language knowledge power number c. But this shall suffice that we know they were created of singular power knowledge and wisedome yet finite neither knowing all things no not the heart of man neither able to doe all things for these are proper to God We may confesse order amongst them but it were rashnesse to take vpon vs to declare it This is certaine they which abide in their goodnesse haue it from the grace of their Creator néeding Christ as a Mediator to conserue them in their happinesse though not to redéeme them Also we are not to be ignorant that though God néedeth not their ministery yet it pleaseth him to imploy them for the punishment of sinners chiefly for the good of his children And yet not so that euery one hath assigned him at his birth one good and an other euill Angell as some haue without warrant affirmed And as for euill Angels besides that which hath béen spoken we are to remember that they are in regard of their substances the creatures of God of whom we may acknowledge one chiefe because the Scripture speaketh of the Prince of Diuels and of the Diuell and his Angels That they are of wonderfull knowledge and power though limited And that they are of excéeding malice toward Christ his Gospell Iob 1.12 Math. 8.31 and his Church as euery where is manifest in the word and by daily experience Vse 1. Not to inuocate or worship good Angels for they are creatures Iudg. 13.16 Math. 4.10 Col. 2.18 Reu. 19.10 22.9 yet we deny not but they ought to be honoured by thinking reuerently and rightly of them by louing them initating them praising God for honoring vs sinfull men with the guard attendance and ministry of his holy Angels Vse 2.
actions proceeding from these beginnings Therefore that part of Astrology concerning the calculations of mens Natiuities and the Iudgement and Diuination of things to come which are contingent as the Nature Qualities Fortune as they call it Successe Marriage Children with their Inclinations kind and time of death of men women we condemne as blasphemous The Lord hauing not ordained the Stars to this vse Deut. 18.10.14 Esay 8.18 Esay 19.3.12 44.25 Ier. 10.2 27.9 29.8 Esa 47.13 as may appeare by diuers Scriptures where such practise is reproued The deuils themselues who passe all men in such knowledge cannot certainely thus foretel muchlesse Astrologers cunning-mē as they are called And so vnderstood the Fathers professed the Imperiall Lawes Astronomy is not nor Mathematicks cōdēned but this curious damnable Astrology The Stars were also ordained for times daies and yéeres that is that by their motion they should bee the measure of time according to whose motions time running should bée reckoned and distinguished into certaine parts That one should bée Time Past another Time Present another time to come one Time a Yeare another a Month another a Wéeke another a Day another an Houre c. Which wee could neither vnderstand nor distinguish without the motion of these Celestiall Bodies whereby as also by the two former vses appeares most singularly the necessity of such Motions but chiefly the wisedome and goodnesse of God who hath not onely giuen to man the knowledge and faculty of numbring but also hath set such markes in the heauens whereby man should measure Time and the continuance of his life and of other things without the which we should be like vnto children which know not their age or like to them which sléep which know not how Time passeth because they number not Lastly they were ordained to giue light to the earth and to the creatures therein without the which they could not diuide the day and the night nor bee for signes and seasons c. Vse 1. Hereby are condemned not only al such which practise Astrology concerning diuining of things to come and telling of things lost as before spoken of but also all such which resort to such for counsell or help as by the Scriptures in the exposition appeareth Vse 2. God appointed the Starres for the diuiding of the day and night and this appointment ceaseth not Hence comfort thy selfe thus If God bee constant and true in this why not then in all his other promises though Reason séeme to sée Sence to féele and the whole world say the contrary as the Lord himselfe testifieth Ier. 31.35.36 Quest What did God create on the fifth day Ans On the fifth day God created all manner of Fishes and all manner of Birds euen all creatures that liue and moue in the Aire and in the Waters and appointed the Fishes to fill the waters and the Birds to multiply themselues on the Earth Gen. 1.20.21.22.23 Expl. God on the fifth day whereas before there was not so much as a Fly created not of water but of nothing the Fishes and Birds of all sorts and kind and also appointed this Order and gaue them this Faculty that they should bring forth their Like for the continuance of their seuerall kinds as wée sée by daily experience but the Fishes in greater aboundance thē the Fowles as the word to the Fishes Fill the water and to the Birds onely Multiply yee doth shew Vse That wée prouoke our selues to obedience by the nature of Birds Ier. 8.7 and by remembring that the Water a bruite creature obeyed the voyce of God how much more should man heare and obey which is endued with Sence and Reason Quest What did God Create on the sixth day Ans On the sixth day God created of Nothing all Cattell and creeping things and the beasts of the earth according to their Kings also hee made man of the dust of the earth Gen. 1.24 to the end Expl. First of the Creation of the beasts of the Earth They are here distinguished into 3. ranks or sorts First Cattell whereby we vnderstand all tame Beasts and Domesticall which are familiar and conuersant with man as Horse Kine Shéep Dogs Cats c. Secondly créeping things whereby are vnderstood those that haue no féete as Serpents or those which haue but very short as Wormes Ants c. Thirdly Beasts whereby are vnderstood all wilde Beasts As Lyons Beares Tigers Wolues Foxes Hares and all such which are of wilde Nature The least of which creatures either Fishes Fowles or Beasts of the earth is so great a worke that all the world is not able to make the like no not a Fly not a Louse Ex. 8.18 Vse 1. If God abase himselfe to make and preserue the smallest liuing creatures much more wil he prouide for them which feare him Mat. 6.26 Vse 2. The Lord made all things good and so approued of them but through the sinne of man many creatures are become hurtfull as Toads Snakes c. As one saith They were created Good Eucherius but to them that are euill they are become a scourge Learne then by the rebellion of the creatures to thee and the danger and feare thou art in by them to bee humbled for thy finne the cause thereof Quest You said that on the sixth day God also created Man What thinke you of Mans Creation Ans I beleeue that on the sixth day God made Man Male and Female according to his Image and Likenesse The Body of the Man of the dust of the earth and his Soule of nothing the Body of the woman of the rib of the Man Gen. 1.26.27 2.7.21.22 and her Soule also of Nothing Expl. It is a great folly and ouersight for a man to take vpon him to know other things and to bee ignorant of himselfe in whose Body and Soule there are such euident marks of Gods wisedome power and goodnesse that euen Heathen Philosophers haue called Man A little World or a Map of the whole world Man consists of a body and a Soule wée will speake first of his Body noting briefly only that which thereof is said in the Text. When God had finished all his other workes then he made Man In whose Creation he saith not as before Let there be Man or Let the earth bring forth Man but as with Counsell Let vs make Man Hereby noting more cléerely the doctrine of the Holy Trinity in mans Creation then in the creation of other things Concerning Mans body wée may consider either the matter or the Figure of it The matter was the dust of the earth other things were made of nothing onely Man and Womans body of matter praeexistent thoough of it selfe hauing no disposition to such an effect as what likenesse hath dust or red earth to the flesh bloud and bones of mans body Now for the Figure of it it is wonderful as Dauid obserueth Ps 139.14.15 God
also and sauour of our corruption as pure water is soyled by passing through a filthy channell and good Wine as it were tainted by the fustinesse of the Caske And further our actions are to be reputed such as are the next naturall beginnings in vs from whence they procéed which are an vnderstanding but in part inlightened and will and affections but in part sanctified by the Spirit Vse 1. Trust not in thine own works for though they may be in some respect good yet in other respect they haue euill mingled withall so that thou hast much cause or more when thou hast done thy best to aske pardon for that is wanting then to boast of that thou hast performed c. Vse 2. Perswade thy heart to endeuour to please him with thy best seruice who so graciously is content through Christ to accept of thy weake obedience c. Q. None then can keepe the law what doe they deserue which breake it Ans They which in the least manner breake that holy Law deserue the wrath and curse of God Deu. 27.26 Gal. 3.10 Rom. 2.9 6.23 that is all plagues and iudgements of body and soule in this world and in the world to come Vse 1. If one sinne deserue Hell then what hast thou iust cause to feare who art guilty of innumerable sinnes How shalt thou escape vnder many sinnes when the least sinne is so heauy and heynous that it cannot bee pardoned without the heart bloud of Iesus Christ c. Vse 2. Hate sin which bringeth with it the curse yea all curses and if thy vile nature taketh pleasure in any sinne lay the momentany pleasure thereof with the eternall paine that followeth it and consider wisely Is sinne swéet But Death and the Curse are bitter Couetousnesse Vsury Vncleannesse Drunkennesse Reuenge may please the flesh but knowest thou not that they will bee bitter in the end Wilt thou rather separate thy selfe foreuer from God and be accursed then leaue thy sinnes and walke in the commandements of God Who can dwell with continuall burnings and endure that fire c. Q. Wee are all sinners and deserue the curse what meanes is there to be freed from it Ans Whosoeuer are iustified in the sight of God by the obedience of Christ Rom. 5.1.2.3.4.5 Rom. 8.1 Gal. 3.13 through Faith are sure to escape the curse of the Law Q. What is iustification in the sight of God Ans Iustification is the sentence of God whereby as a Iudge for the righteousnesse of another that is of Christ he freely forgiueth the sins of the belieuing sinner Rom. 3.21.22.23.24.25.26 and imputeth the righteousnesse of Christ vnto him for his owne glory and the sinners eternall saluation Expl. For the vnderstanding of this wonderful point it must be very well obserued that Iustification or to Iustifie signifies not to make Iust by expelling the euill quality in vs and infusing that which is good but alwayes in this matter it is taken iudicially being a tearme or word taken from the bench of the Iudge and signifies by way of sentence to pronounce a person arraigned to be cleare quit and guiltlesse as appeares He that iustifies the wicked Pro. 17.15 and condemneth the iust both these are an abhominatiō to the Lord. Here by the opposition of Iustifying and Condemning Psal 14 3.2 Rom. 8.33 c. it is manifest that Iustification is iudicially taken for it is no abhomination to make an euill man good so also is the word taken For the vnderstanding then of the answeres to the two last questions conceiue thus Thou hast broken the Law and art a grieuous sinner Thou must answere it before the iudgement seate of God the sentence of the Law is Thou must bee damned for thy sinnes Thy Conscience askes how thou shalt escape The answer is There is no way vnlesse the Iudges fauour may bee obtained to iustifie thee that is to absolue thée by his sentence Which Iudge who is God from whose sentence there is no appeale if he shall iustifie thée that is pronounce thée to be guiltlesse and Iust and so acquite thée then thy Conscience hath Peace Vse 1 Diligently study this point which is the chiefe Tower as it were of Christian Religion against all Gentilisme and Superstitions Which if it be not rightly vnderstood it is not possible to preserue the purity of doctrine in other points Yea some Papists haue confessed and it is most true that this doctrine Pighius razeth the very foundation of all Popery their Idolatrous Sacrifice of the Masse their groundlesse Purgatory their superstitious praying to Saints and for the dead c. Being no more able to stand before this doctrine sincerely taught vnderstood then the Dagon of the Philistins was able to stand before the holy Arke of Israel This is the summe of the Bible the ground of our peace and assurance It were therefore a very grosse thing that any Christians of the yeares of discretion should be ignorant hereof Vse 2. It is the greatest and hardest matter in the world for a sinner to be iustified in the sight of God Many thinke it to be a slight and easie thing and therfore they neither feare him nor seriously séeke forgiuenesse But consider thou that thou must be arraigned and tried before the iudgement seat of that God who is a consuming fire in whose sight the Heauens are vncleane who will not fauour iniquity who cannot be deluded or deceiued who cannot retract and reuerse the sentence of condemnation manifest in the law without satisfaction for the law accusing sheweth that sentence already written with the finger of God thy conscience confesseth all Consider this and then tell me what it is to be Iustified How shalt thou escape Euen Dauid a man beloued of God and after his owne heart when hee considereth this crieth out Enter not into iudgement with thy seruant O Lord for in thy fight shall no flesh be iustified And againe If thou shalt marke iniquities who shall stand namely in iudgement What then canst thou say why thou shouldst not be damnned What shall thy conscience plead Guilty thou art and God must deale iustly To whom wilt thou go We will go euen to Iesus Christ our Lambe slaine from the beginning of the world Iehouah our righteousnesse our surety who hath perfectly fulfilled the Law for vs and fully paid and patiently suffered all things which can be exacted of vs or were to be suffered by vs. Whose righteousnesse is ours if we beléeue euen as effectually as if it had béene done in our owne persons and for this onely is a sinner iustified that is pronounced to be iust before God This if thou know it happy arte thou if thou féele it c. Quest You said that wee are instified by the righteousnesse of another How can that be Can I liue by another mans Soule or be learned by the learning that is in an other Ans I verely beleeue that
somewhat to offer God in the same person that such offring might be sufficient For the worke of our Redemption was performed by the Man-hood but the vertue and merite was from the God-head And here we haue found out the Reason why the Righteousnesse of Christ should be of merite sufficient and effectuall for thousand thousands euen all the Elect because it is the righteousnesse and obedience not of a méere Man but of God and Man in one person euen of God himselfe whose goodnesse and righteousnesse must néeds be as himselfe of infinite merite forre and vertue The righteousnesse then of Christ hath this aptitude or nature to make all beléeuing sinners righteous because it was so appointed of God It hath power and sufficienty is to doe because it is the righteousnesse of God Vse 1. To giue thankes vnto God for the Incarnation of our Lord Iesus Christ and our redemption by him and to take delight to grow in the knowledge of it according to the Scriptures For indéed how can he be a Christian or Godly who knoweth not his Sauiour nor the great mystery of Godlinesse concerning him 1. Tim. 3.16 Ioh. 8.24 1. Ioh. 5.10 Ibid. 11.12 as it is called Nay wholly to be ignorant thereof or to deny it is to deny our sinnes make God a lyar and to loose eternall life Vse 2. Is Christ God Then tremble all yée prophane wretches which despise his Word and Sacraments yea let all such tremble who teare his Body Bloud and Passion by their blasphemous oathes for he is God yea a iealous and reuenging God yea a consuming fire But let all such as feare him and trust in him be comforted yea let them be merry and ioyfull for he is God most true and able to performe all his pretious promises of saluation And though shame disgrace rebukes of men and cruell persecutions follow the profession of his Name Gospell shrinke not neither be ashamed he is able and will both beare thée out assist thée and reward thee in his Kingdome Remember Paul 2. Tim. 1.12 For the Gospell saith he I suffer but I am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue committed vnto him vnto that day Is Christ man Then be comforted thou which art afflicted in body or minde which beleeuest For wee haue a high Priest which is touched with our infirmities Heb. 2.17.18 4.15.16 and is full of compassion who was afflicted who suffered and was tempted that he might be able to succour them which are tempted Is Christ God and Man in one Person Then let thy soule by Faith rest on his obedience as sufficient yea of infinite price for thy Redemption c. Qu. I conceiue in some measure I thanke God the exceeding worthinesse of the person of Christ and that his righteousnesse is of a sufficient merite for all the Elect yea if it had so pleased God for a thousand worlds but what is this Righteousnesse of Christ for the which we are iustified Ans It is to speake properly his actuall obedience whereby he fulfilled the will of his Father both in perfect keeping of the Law and in voluntary suffering the punishment due to our finnes Rom. 5.19 Phil. 2.8 Explic. The Righteousnesse of Christ is two folde vncreated essentiall to the Godhead which is incommunicable and cannot be imputed and created being either the holinesse of his nature which improperly I would not deny to be imputed or Hebr. 7.26 of his actions which is the actuall obedience spoken of in the Answer which properly is imputed and comprehendeth his holy life and whole humiliation vnder diuers heads deliuered in the Créede Of the which I will not in particular inquire because there are diuerse Expositions of these things in euerie mans hand so plentifull and excellent that the Authors séeme to haue left nothing further to be spoken therein Vse It is the righteousnes of Christ for the which onely we are iustified in the sight of God not for our owne inherent righteousnesse either in whole or in part because it is vnperfect and wil not endure the rigor of the Law nor is proportionable to the iustice of God which is to be satisfied yea the maintaining of Iustification by workes ouer-turneth the foundation of Religion which whosoeuer obstinately and finally holdeth cannot possibly be saued Q. How shall I bee made partaker of this righteousnesse of Christ Ans Wee are made partakers of the righteousnesse of Christ by faith onely Ioh. 1.12 Ioh. 20.28 Act. 26.18 Rom. 3.22 28. and 4.6 Gal. 2.16 c. Expl. As the righteousnesse of our owne workes is not that for the which we are iustified so neither is it or the sacrifice of the Masse the Instrument of applying the obedience of Christ vnto vs but onely Faith And faith is that instrument not for any inward dignity or merit of it neither as it is a quality or good worke nor because it hath Charity ioyned with it but because it receiueth and embraceth Christ Ioh. 1.12 Rom. 1.17 And therefore we are iustified by Faith or through Faith but not for Faith When therefore we say Faith iustifieth it is meant Correlatiuely or in regard of the obiect which it apprehends the Righteousnesse of Christ being hence called the Righteousnesse of Faith Euen as it is the Treasure which maketh rich the hand onely receiues it euen so our Faith receiueth the Treasure of the Righteousnesse of Christ whereby we are iustified and enriched to eternall life And because Faith onely hath this property and power to receiue the righteousnesse of Christ therefore we say that we are iustified by Faith onely not so to be vnderstood as that we exclude Loue and good Workes from Faith but from the act of iustifying and receiuing the promise for though Faith and good Workes agrée together in the conuersion and renouation and obedience of a Christian as the life and the actions of life the Trée and the Fruit the Cause and the Effect Yet in the particular of iustification they are as contrary as fire and water Rom. 10.3 and 11.6 and destroy one another The manner of our Iustification by Faith is thus God in the promise of the Gospell offereth the Righteousnesse of Christ and withall in the hearts of his children by his Spirit worketh a power whereby they receiue it which is Faith not onely belieuing the truth of the promise in generall but in particular applying to themselues which Faith by the sentence of God is then imputed to vs for Righteousnesse to Iustification Vse We are here admonished specially to labour for this same Faith without which Christ dyed indéed and was righteous but not for vs. The excellency of Faith cannot sufficiently be expressed By this the Word and Sacraments are profitable vnto vs our Prayers auaileable by this By this our obedience is acceptable we please God we stand we
of the Church For the Duty or Office of the chiefe Magistrate in the maintaining the second Table I néed not say any thing for none is so ignorant as not to know that the procuring of the ciuill good of men belongs to the Supreme Gouernour For the power of Magistrates Sée the Scriptures in the Answere vnto the Question and for this they are called Gods the Sonnes of the most High not by Nature but by Office and Dignity being the Images of God his Deputies Royall on earth The Ministers also of God c. Whose Power it is better and fitter for Subiects to feare and obey then to dispute or determine Eccl. 8.3.4 Concerning the duties of Subiects The first is Reuerence which is a godly subiection in Heart Word Déed Thinking and Iudging honourably of the Magistrate euen of the lowest Looking not to his person whether good or bad but the Person he representeth which is GOD. Speaking reuerently Ex. 22.28 Act. 23.5 1. Reg. 1.23.31 Vsing all lowly Gestures Yea this requires that Subiects interpret the sayings and doings of the Magistrate to the best and to conceale couer their faults giuing feare to whom feare honour to whom honor belongeth The second Duty is Obedience Eccl. 8.2 to be performed by all persons and in all things possible the contrary whereof God commandeth not though hard and vnequall not examining what it is which is commanded but being content with this Mat. 22.21 that it is commanded And this obedience must be to all Gouernours to the King as Superior and to the rest appointed by him 1. Pet. 2.13.14 and to these whether Christian or Heathen Good or Bad Mercifull or Cruel for there is no power but of God Rom. 13.1 The third is Piety that Subiects pray for their Gouernours Yea 1. Tim. 2.1 Ier. 29.7 though they were Infidels or Wicked Thus did Daniel Thus did the Ancient Christians for the Heathen Emperours for their long life and safety for their Issue Of-spring for their quiet Gouernment that their Councell might bée Wise and Faithfull their Armes Victorious their People Loyall c. The fourth is Faithfulnesse which requireth that Subiects be quiet and peaceable and true-hearted in all Loyall Alleageance that they be not Trayterous or Seditious raising or consenting to Tumults Insurrections Mutynies c. but that they reueale such things spéedily and that what they can by all good possible and lawfull meanes they do defend and kéep safe the Health Life Person Cause Crowne Dignity and Family of the Supreme Magistrate against all Opposites whatsoeuer 2. Sam. 16.9 20.22 21.16.17 2. Reg. 11.2.4 1. Ioh. 3.16 yea with the losse of their owne best bloud For if we must lay downe our liues for our Brethren much more for our Fathers The fift is Thankfulnes which is a ready and chéerfulloue which is to be shewed in a willing paying of tribute bearing such charges as are imposed by the King or superior magistrate in as much as the treasure of the King is the sinew of the common wealth and because he watcheth and careth for all Ro. 13.6.7 and defends all So Ioseph and Mary trauel willingly to be taxed Yea our Sauiour Christ Mat. 17.27 and Peter pay tribute none are exempt for if Christ and Peter then why not their successors And all these things Subiects are to doe chéerfully and willingly euen to wicked princes not only for feare but for conscience toward God 1. Pet. 2.18 Rom. 13.5 who accounts himselfe neglected resisted and opposed when his deputies are resisted opposed Rom. 13. or neglected Vse 1. First it is the duety of Ministers wel to instruct and to put their hearers in remembrance of these things that they may know their duetie to their Gouernors and performe allegeance accordingly wherein is a great part of the welfare of the Common wealth Tit. 3.1 Vse 2. Hence it appeareth that the Pope with his limbs are the great rebells of the world for not onely pulling their neckes as Ecclesiastical persons from the yoake of the Emperour and their Soueraignes but specially for seeking to ouerrule depose and destroy the kings and kingdomes of the earth Vse 3. Learne thy duty Thy calling is to be subiect Pray for the prosperity of the King his children and dominions Speake not euill Iude 8. but reuerence in word and déed the chiefe and all vnder-magistrates yea thinke not an euill thought Eccles 10.20 c. Beware of Sedition by the example of Corah Absolon Sheba c. Obey for conscience Quarrell not neither murmure at the commandement though vnequall hard if not impious to be done yea if it be doubtfull examine it not but obey Pay all subsidies taxes customes c. willingly yea though it goe hard with thée and thine and thou be faine to borrow it Do it of conscience and thou shalt be the more blessed in thy substance Remember Christ had it not when it was due and he willingly paid and surely if wee must willingly pay to a Heathen much more to a Christian religious mercifull and renowned king Draw not thy neeke out of the yoake and being able go not about to be eased of that which is thy duty in conscience to pay It is no part of a good subiect or of one that loueth his Prince or Common wealth to séek to be frée or to be eased oboue his Equalls in a common burthen the benefite whereof comes to himselfe It is a thing too much practised in these dayes to the great hindrance and dammage of the Kings excellent Maiesty the Countrey and many particular men Vse 4. Praise God for establishing so worthy religious peaceable learned and famous a King ouer vs through whom we enioy peace liberty plenty hope of succession and the swéete comfort of our Soules the holy Gospel And let all true hearted subiects pray for the safety preseruation of the person life crowne and dignity of our most gracious King Iames by the grace of God King of great Brittaine France and Ireland Defender of the Faith c. and in all Causes and ouer all Persons aswell Ecclesiasticall as Ciuill within these his dominions next and immediatly vnder Iesus Christ supreme Gouernour who is the very breath of our nostrils that God would blesse our most vertuous Q. Anne his wife our hopefull Prince Charles the Lady Elizabeth her Highnesse with her renowned Husband That God would direct with wisedome and pietie all the Honorable of his Maiesties Priuy Councell blesse all the reuerend Fathers of the Church that he would endue all the Nobles Gentrie of the Kings dominions with fortitude courage loyalty and all the graue Honorable Iudges right worshipfull Iustices and other inferior Magistrates with the knowledge and conscience of Equity Iustice and Right all the Ministers of the Word with abilitie of gifts and conscionable care and diligence in the Lords haruest all the Commons with peaceable loyall and religious minds and affections that God would hold backe the Iudgements we haue deserued and continue and increase vpon vs and our posterity his vndeserued mercies bodily and spirituall to his owne glory and the temporall and eternall comfort of vs all through our princely Sauiour Iesus Christ Amen So be it Now vnto the King euerlasting immortall inuisible vnto God onely wise be honour 1. Tim. 1.17 and glory for euer and euer Amen FINIS
study of the Word 16. A SHORT AND PLAINE EXHORTATION TO THE STVDY OF THE WORD WITH SEVErall directions for the hearing and reading of the same very necessary for these times AS the Sun is to the World so is the Word of God to his Church and People the light of their liues the life of their soules But as the Sunne in regard of the commonnesse is not duly considered so the commonnesse and plenty of the word a benefite vnspeakeable breedes the contempt of it Euen as the Manna at the first admired was afterwards loathed so doth our corruption vse the word When the Lord strooke Aegypt with darknesse then they vnderstood the benefite of the light so if the Lord should deale with vs sending such a famine of the word as the Prophet Amos speaketh of Amos 8.11 we would then acknowledge the plenty of the Gospel to be a happy blessing For we are brought to the acknowledging of good things rather by the wanting then the hauing of them So the sicke man learneth greatly to account of that health for the which before his sickenesse he was seldome thankefull but this is of corruption and grace must teach vs neuer the lesse to esteeme of the word for the plenty of it and our liberty in professing it but so much the more to loue it and for it to praise our mercifull God in Iesus Christ This also we must know that the more plentifully the Lord giueth the means the more fearefull is our blindnes the neerer we are to iudgement if we make not good vse of it When Iohn Baptist preached repentance and the kingdome of God Mat. 3.10 he saith Now is the axe laid c. as if he should haue said Howsoeuer God hath hitherto spared yet when the Sonne from his fathers bosome shall teach Hee that heareth not now shall bee hewen downe and cast into the fire How culpable this way our English Nation is is too too manifest and what we haue cause to expect for it I tremble to write Wherefore as in the morning when the Sunne ariseth in his strength we open our doores and windowes to partake of his comfortable brightnesse so in as much as the Lord causeth the beames of his glorious Gospell to shine clearely among vs it is our parts to open our eyes and to endeauour to be illustrated by the same Is it not the Commandement Ioh. 5.39 Coloss 3.16 binding all and to all industry in the searching and study thereof That all are bound may appeare by these reasons First if any might be dispēsed with for not studying in the word either in regard of the worthinesse of their person or for the multitude of their busines then Kings but not Kings Deut. 17.18.19 and Dauid is an example therefore none Secondly all parents and children are bound to the knowledge of the word but all degrees Deut. 6.7 orders and conditions of men are in these contained therefore all Thirdly the reason of the commandement sheweth it In them you hope to haue eternall life Iohn 5.39 But all hope for and would haue eternall life ergo Fourthly the Scriptures set downe the duties of all men in their seuerall callings but these duties we cannot performe vnlesse wee know them and know them we cannot without the word Ergo. Fiftly the Apostle Peter writeth thus 1. Pet. 3.15 Bee ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you But render a reason and readily we cannot without the word therefore all whether teachers or learners able or not able to read are bound to the study of the word Away then with the figge-leaues of the multitude who think themselues here of discharged either for their worldly businesse or because they are not booke-learned or for some such foolish excuse This also reproueth the Papists who barre the common people the reading of the Scriptures fearing least that thereby they should proue Heretickes But this is a foolish feare for the Scripture teacheth the contrary affirming that the law maketh not wise men simple but simple men wise not putting out the eyes of them that see Psal 19.7.8 but giuing light to the eyes And indeed their reason is without reason for the word is a rule but the rule maketh not the worke wrong but is a meanes to right the same The word is a light but the light causeth not darkenesse but the absence of the light So the word causeth not heresies but the absence of the word yea and if they well consider they shall finde that not the simple common people but the learnedest Clearkes priding themselues in their wit haue beene the brochers of heresies As all are bound so to vse all industry and diligence to know the word which is expressed in those significant tearmes phrases Search the Scriptures and let the word of Christ dwell in you plenteously Search that is not slightly ouerly as many do not regarding whether they finde or no but narrowly painfully as Salomon expoundeth by calling crying and seeking Pro. 2.3.4 as for siluer and searching as for treasures Then shall we vnderstand the seare of the Lord and finde the knowledge of God Let the word of Christ dwell in you that is euen as they that dwell with vs vnder the same roofe are well knowne vnto vs and wee familiarly conuerse with them So ought the word to bee not as a stranger but as a welcome and wel-knowne guest Let it dwell plenteously or richly that is euen as cuery corner of a rich mans house is fraughted with stuffe so ought we to be full-filled with diuine knowledge This condemneth those blinde ones who liue like bruit beasts that haue no vnderstanding whose brutish ignorance cannot be but exceeding fearefull For euen as a house without walles and windowes and other necessary furniture is accounted forlorne so that is a very forlorne and naked conscience which is destitute of the knowledge of the word And as it is an easie matter to leade the blinde out of the way so the ignorant are easily lead and taken in the snares of the Diuell And this reproueth the negligence of such who are not carefull to apply themselues with all diligence to the study of the word our negligence herein being the cause of the barrennesse of knowledge in these plentifull times If men would bestow that time in the study of the word which they for the most part bestow some in hunting and hawking some in dicing and carding some in drinking swilling and following bad company some in sloth and idlenesse thus wisely redeeming the time then certainely knowledge would abound among vs as the waters that couer the sea Euen as in matters of the world though a man haue neuer so good a Trade yet without labour and diligence he can doe no good in it and as the diligent shall beare rule Pro. 12.24 Pro. 22.29 and stand before
Kings so knowledge shall increase to the diligent when the negligent shall be vnder darknesse There are two principall causes among many which ought to prouoke our diligence herein The Difficulty and the Vtility of the Scriptures The Scriptures are difficult and hard but first not to all but to them which perish 2. Cor. 4.3 1. Cor. 2.14 and to them which are naturall and haue not the spirit but to them which haue receiued the enlightening spirit it is otherwise God who commanded the light to shine out of darkenesse shining into their hearts and giuing them the light of the knowledge of God in the face of Iesus Christ 2. Cor. 4.6 Secondly they are difficult but not alwayes the Lord more and more scattering the darknesse of the mindes of his elect Children by his holy spirit Thirdly they are difficult but not all for in the foundation of the doctrine of saluation and of faith and manners they are easie and plaine but some places indeed are wonderfully hard There is milke for babes that is easie and meate for strong men Heb. 5.12.13.14 there is hardnesse The Ancients of this haue excellently spoken One saith The Scriptures are like a mighty riuer in the which a Lambe may walke safely and yet an Elephant be drowned And another The writers of holy Scripture are in some things like Angels descending to the capacity of the simplest and in some things as Angels transcending the capacity of the learnedest And againe In the holy Scriptures some things are open and some things obscure those are for our nourishment these for our exercise by those our hunger is staied in these our loathing And indeed this variety addeth to the excellency of the Scriptures as in the globe of the earth some land and some sea makes both the more esteemed and in the land some hilles and some vallies makes both the more delightsome and as the Sommer is so much the more welcome after a hard and stormy Winter euen so this mixture in the word maketh both the more pleasing and continueth the edge of our desire to study which if it were all alike would soone be dulled These reasons may be rendred why the Lord would haue some things in his word to be thus folded vp in the clouds of obscurity making as it were darknesse their pauillion First that we might know and acknowledge the vnderstanding of the word to be the gift of God Secondly to tame the pride and arrogancy of our nature which would soone appeare if all things were obuious and easie at the first sight Thirdly that we should not vilipend and make light reckoning of the word for this is our corruption Proffered kindnesse or grace is not esteemed Fourthly that impure dogges and swine may be kept from holy thing Fifthly that wee should make high account of the ministery of the word ordained for the opening and interpreting of the same Sixthly to stirre vs vp to prayer and to continuall diligence and paines in the hearing and reading of it As matters of great difficulty are not compassed we see with ordinary paines Many by reason of the difficulty of the diuine Oracles doe quite giue ouer the study of them like vnto the sluggard or idle person Prou. 26.13 who saith A Lyon is in the way But as generous and noble spirits are not daunted nor dismayed by the dangers of great Enterprises but rather so much the more inflamed with courage to set vpon them Euen so the difficulty of holy Scriptures should not abate our paines but in reason so much the more whet on our diligence without the which not only no excellent but no ordinary comfortable measure of knowledge can be atchieued Is the word difficult Then it requireth of thee so much the more industry in reading hearing conference meditation and prayer In which things if we did exercise our selues in a conscionacle manner wee should soone become men of ripe age in these hidden mysteries The second reason to excite our paines is the vtility and profite that comes by the word As Dauid said of Goliath his sword There is none to that 1. Sam. 21.9 So I may say of this reason There is none to this For amongst men whose heart is so hard but profite and gaine will perswade him 2. Tim. 3.16 But the Scriptures are profitable By them we beleeue By them wee are conuerted Ioh. 17.20 Rom. 10.14 Psal 19.7 2. Tim. 3.15 1. Pet. 1.23 Iam. 1.18 Act. 10.44 Iam. 1.21 Luk. 11.28 Ioh. 6.68 Act 13.26 Psal 119.105 Pro. 6.23 Deut. 32.2 Esay 55.10.11 Eph. 6.17 1. Pet. 2.2 Cant. 2.5 Mat. 5.13 Psalm 19.10 Psal 12.7 Psal 119.72 and made wise By them wee are regenerated By the preaching of them wee receiue the Holy Ghost By them wee are saued therefore called The words of eternall life and of saluation The word is compared to Light to enlighten vs. To Raine Snow and Dew to make vs fruitfull in good workes To a Sword to defend vs. It is a Key to direct vs to Christ the treasury of all happinesse It is as Sincere Milke to feede vs and make vs growe As Flagons of Wine and Apples of Paradise to comfort vs. As Salt to season purge cleanse and preserue vs. Preferred before Honey for sweetnesse before tryed Siluer and Gold for price and inestimable value What shall I say The praise and excellency of the Scriptures exceedeth all the praise and commendation that can be giuen vnto them If I had the tongue of Angels I could not expresse it but must be compelled to say as the Apostle in another place O the deepenesse of the riches of the wisedome of God and of his word Is any thing then so profitable as this O what a base slauish and foolish nature haue we which runne and hunt after the feathers of the world neglecting the true certaine treasures of the word You haue a sure word of the Prophets 2 Pet. 1.19 to the which you do well if you take heed c. Yea if we study in the word we haue the Angels fellow-students searching enquiring and desiring to behold the things that are reuealed to vs by the preaching of the Gospell 1. Pet. 1.10.11.12 Ephes 3.10 But some percase will thus obiect The word of God is to be studied we confesse but how shall we know that those Scriptures are the word of God That the Scripturs contained in the old and new Testament are the word of the liuing God may appeare either by Testimonies or other Reasons The testimonies are either Diuine or Humane The testimonies diuine confirming this truth 1. Cor. 2.13 2. Tim. 3.16 2. Pet. 1.21 are either of God speaking in the word or of The holy Ghost speaking in the conscience God so witnesseth in his word and what more ordinary in the Prophets then Thus saith the Lord as Zacharie also He spake by the mouth of his holy Prophets Luk. 1.70 which haue beene since